Conditionalists or not, astrologers only venture slowly into the field of global astrology. Many may feel intimidated by some famous forecasting failures of reputable astrologers; these, moreover, do not persist any less in producing forecasts, contenting themselves with coating the formulation with some pythic ambiguity which will allow them, when the time comes, to discard their “error” on the hasty reading – and therefore necessarily faulty – that the public will have made of it. More seriously, global astrology poses important theoretical problems, and first of all that of its astrological supports.
In global astrology, no individuals. So, no individual birth chart, no structure fixed in a privileged moment — that of birth — no “plan” architectural of a personality that one could scrutinize until more thirsty, from the cradle to the grave, and even after the death of the native.
The reference in the matter is the perpetual motion of the cycles, sub-cycles and intercycles of some celestial bodies of our solar system. To this movement, no beginning, no end, no pause. Moreover, on our scale of life expectancy, the human societies in which we live can also seem to have no beginning or end.
Affectively, the individual-Subject may feel lost, denied in its specificity, to see itself carried away in the vortex of the crowds which are agitated and transformed over the ages: where is his personal free will, and what is the use of his lucid consciousness in the matter? What metaphysical disarray is his, to represent himself as enslaved to the cold logic of a planetary mechanics which in no way takes his personality into account in the form of a natal chart? The crowds, and much more the planets, infinitely exceed the individual-Subject, and will surely survive him.
Global astrology is therefore not reassuring. Certainly, the individual-Subject can hope that, in the event of a crisis in his own existence, the society in which he is inserted, through its multiple regulations, will attenuate the effects and open the door to solutions: low-cost care s he is ill, job offers if he is unemployed, moral assistance if he is depressed, pool of potential contacts if he is alone.
But what if this society itself is not all-powerful, does not itself enjoy full free will, and distributes to each the effects of its own crises and mutations?? For the individual-Subject, this perspective is destabilizing and amounts to seeking support on a rotten plank.
We understand that the world astrological literature is, even more than the literature on genethliac astrology (sometimes euphemistically and “morale booster”) a discourse embroidered with anxieties, anguish, even apocalyptic millenarianism. Some may brush it off by saying it’s all rubbish. But these ostriches, even if their heads are buried to the center of the Earth, cannot avoid being on Earth, nor sharing the common lot of the ostrich race, whose proverbial reputation for hiding the evidence does not particularly relate to lucid and responsible behavior, and does not constitute a particularly convincing index of individual free will.
Another theoretical problem: what signal are crowds sensitive to in global astrology? To the astrological chart of each of its members? Or to the unfolding of planetary cycles in real time? By what sleight of hand would globalist astrologers make us pass from one influence to the other without contradiction?
Some analog globalists see that they cannot do without a birth chart; so, where there is no physical birth, the idea of birth is metaphorized, and birth charts are established for groups, clans, peoples, nations, states, ideological currents, policies, religious, philosophical, aesthetic, groups of friends and clubs for the elderly, local interest committees and family-holiday villages… no jealousy!
Obviously, it is a little hard to find a date of birth for a people. Never mind! We take hold of one of the most fashionable frames of reference among the astrologer’s public — it is frequently the political frame of reference (aged heritage of Near Eastern Antiquity where the prince’s fate reflected the feelings of the gods, and where politics still looked remotely serious). We take a major political event in the past, a choice justified by an often purely verbal relationship with the present, and presto! we make it the chart, which we then interpret as that of an individual-Subject.
For example, if the French say they are in the Republic (the verbal relationship revolves around the word “Republic”), we take the date, time and place of birth of the said Republic. Thus, there is a chart of the 5th French Republic, which is supposed to govern the future of France as long as the number of the Republic has not been changed…
Problem: is the date to be chosen the one when the ink of the pen has dried on the draft of the Constitution? The one where the Constitution was adopted by the Chamber of Deputies? By the Senate? The one where it was promulgated by the Head of State? The one where the people approved it by referendum? For the place, it is not better: can we say that a Constitution was only promulgated in one city? Is it not promulgated at the same second throughout the legal territory of France? And if we argue that the physical individuals who wrote the Constitution were in Paris at that time, why not prefer the astrological charts of these individuals, since they are the ones we decided to take into consideration? Be careful with your answers to all the above questions: they risk situating you politically in an annoyingly explicit way!
What is a Constitution? A written text. On paper, maybe. Why on earth would this inert and totally artificial object be sensitive to any astral influence, and, even more delusional, would it impose any eventual determination, if not on a whole people, at least on all its successive governments, whether they be right, left, homogeneous or cohabitationist, with plural or singular majorities?
If the piece of paper of the Constitution has such power over the collective future, why not resort to talismanic magic with shreds of such a precious document?
What connection can there be between a Constitution (variants: a peace treaty, a declaration of independence, a constitutional amendment — the Constitution of the 5th is the Republic still “born” on the same date when three words have been changed? — the birth of a known leader — so much the worse for those who are not known!) and what happens, astrologically speaking, to a people? The Constitution, which does not come out of its mother’s womb, has no chance of undergoing a decisive physical signal from the stars at the time of its “birth”: neither gravitational shock, nor variation of the radiative bombardment, nor any electromagnetic fantasy.
The Heads of State SO? But why not take their astrological birth chart, instead of that of writing a piece of paper (or a computer diskette: it must be joyful to evaluate the electromagnetic influences of the stars!) And when they have lost power, does the chart in question remain valid? Are the opponents of the Republic but present on its territory governed by the chart of the Republic, or by that of their own coterie (if there is a way to find a date of foundation for it!) And when a people is invaded by another, is it seen in the charts of the two countries?
And yet all this only concerns the political frame of reference. But is the life of a people reduced to the sole sphere of politics? Why not take other references:
▶ social (charts of revolutions, social reforms — when will the chart of the 35-hour law or that establishing the PACS?)
▶ technical (charts of the start-up of the first television set in France, the first computer, the first launch of the Ariane rocket, the first drummer-mixer…)
▶ cultural (charts of the appearance of boulevard theatre, video consoles or erotic manga…)?
There are birth charts of the euro and the dollar (take the opportunity to predict the exchange rates for the next hundred years, which you will sell to travel agencies…). Some predictions are based on a UK chart calculated for the 1st January 1801: what the hell could have happened among the English that day, which could be interpreted as a radical beginning for a whole people?
Needless to say, in this abundance of options, there is everything and anything. There is also no need to refer to the tiniest “scientificity” on the influence of the stars. We would rather enter the domain of the sketch: what is the most “scientist” to study the United States? The chart of the arrival of Mayflower? The chart of their Declaration of Independence? That of their Constitution? That of the First Amendment to the Constitution? Or the last? That of the President of the Union during his term of office? Or the most popular President the country has had (chosen according to what criteria?)? The chart of integrating the last state into the Union? Why not take the chart of the foundation of the Standard Oil of Rockefeller, for the land of big business? And the chart of the invention of chewing gum, a national symbol if ever there was one? Why not the birth chart of the hamburger, Mickey, Superman, Buffy and each of his vampires (problem: for a vampire chart, in my opinion, you have to take the moment of death)?
And are we quite sure that the Blacks, Asians, Native Americans, Jews who have been present in the United States for generations recognize themselves in this bric-a-brac? And will they participate as a single man in the effect of the transits that take place on the chart of a piece of paper whose original may have been destroyed for a long time? Anything. Unfazed, global astrology mumbles its revelations based on dictation, concept, or zombie charts.
All is not empty, however, in such charts. By fiddling with the time of “birth” of the document concerned, we manage to place at the corners of the chart a planetary aspect which appeared to be major in its time, and corresponded to a problem really experienced by the people of the time. However, what experienced astrologers have learned from the traditional parameters of global astrology is the correspondence between a certain number of human behaviors and the successive aspects formed by the planets “slow” between them.
“nits”? To have. Despite quite wandering birth hours from one manual to another, the chart of the Declaration of Independence of the United States of America always lands on its feet by placing Uranus-Gemini at the Ascendant, in full evolutionary trine to Saturn-Libra. What! Here are two beautiful nits, ready to play out their successive appearances on a very clean calendar, which can be traced centuries in advance…
Yes. Except that the same chart reveals a “snap”: the Moon-Uranus trine, where Moon is much more valued by its presence in the Midheaven than Saturn, which is only entitled to sector V. No doubt: there is a dominant Moon-Uranus problematic in this Declaration of Independence (this sentence is almost pleonastic). But this is an aspect impossible to exploit without a birth chart: are we going to say that something major changes in the United States each time in real time, Moon forms or undoes an aspect with Uranus? Unmanageable.
The more cushy rhythm of the transmarsiennes better suits our perception of reality – and perhaps the reaction time of the crowds – assuming that the crowds are reacting. But, sticking to these giants on the train of senators, do we really take into account all the global phenomena?
Because the problem is there: who is the subject of global astrology? If the Subject is a conscious individual capable of producing a discourse on what is happening to him, and consistent in the choice of his reactions, then we must admit that it will be very difficult to find him. And yet, aren’t crowds made up of individual-Subjects… but whose charts are all different? Of individuals who, consequently, do not experience the same transits at the same time? How, from these individual discrepancies, could one draw an overall trend that would be readable in an aspect “global”? And, in this case, would we not have to wonder who is the most influential, from the aspect “global”, or some transits on birth charts? Here is what can go a long way…
Unless the problem could be posed differently. What emerges from the study of the unfolding of planetary cycles is a certain number of events linked to precise phases of a determined cycle, and bearing the “character” assigned to the aspect concerned. Sometimes a given cycle follows the adventures of a country or a political movement quite well for a certain time, then, without warning too much, it can happen that there is “setback” between the cycle and the historical phenomenon observed, after which we no longer observe a convincing correlation between the two. So what happened?
The phenomenon has been interpreted in terms of localization. Even today, we seek, by various means, to know where the world aspect in formation will manifest itself, according to the real position of the planets, of which the astrological chart only gives a defective approximation. This line of research should be pursued as far as possible.
If we investigate the precise location of events or the precise location of celestial bodies, we are obviously in the Space frame of reference.
The few reflections that follow approach global astrology from the angle of reference frames Integration and Structure.
a) The consideration by the individual of astrological conditioning
It is relatively simple to describe in principle, much less in its operation. It is based on the perception at the microphysical level of a more or less wide range of light wavelengths radiating in the infrared with different intensities, and modulated according to distortions of space-time that optics studies gravitational.
Everything else is a matter for the body, and therefore for the genome: for example, the choice to couple certain metabolic activities (not all!) to daytime arc-nighttime arc phases perceived radiation. Obviously, this choice is part of a programmed economy of energy consumption-restitution in such a way as to establish a general balance approaching that of a black body.
Another choice programmed by the body: that of increasing or decreasing the energy expenditure when the radiation crosses the diurnal-nocturnal interface.
How are these choices made? They have been developed by living matter since its appearance by a sequence of random mutations followed by a selection of a tiny proportion of these mutations in order to better adapt the organism to its environment, the other mutations not being renewed. This is certainly not the place to expose here the when and the how of these mutations.
Those of interest here are:
▶ modification of certain sequences of coding genes
▶ modification of certain sequences of non-coding genes.
The choice to take astrological conditioning into account is, very roughly, etched into two systems:
▶ the very nature of the genome
▶ the modulations of its expression.
Those who do not understand the distinction between these two notions have only to imagine a crossroads equipped with red lights:
▶ the nature of the genome would be equivalent to the choice of placing on each road reaching the crossroads a red light, an orange, a green, or of putting only two of these colors, or only one, or not at all;
▶ the modulations of its expression would be equivalent to the choice to put current or not to put it in the bulbs of the lights, to put the lights flashing or fixed, pale or dazzling, of comparable durations between them, or on the contrary of disproportionate durations until to the extreme.
The genome is where all signals are integrated.
b) The consideration by the individual of socio-cultural conditioning
It happens every second of life, but according to very different energy modalities.
To oversimplify, we will say that the more a phenomenon is singular, individual, unique, the more it requires energy to be understood, apprehended, mastered. The angles of the local sphere reflect these energetic hierarchies.
▶ Ascendant side, the Subject Representation, the culmination of the energy to be spent: for each of us, the unique in oneself is ourselves, and any progress of consciousness is progress in the apprehension of oneself: repeated echo of infantile experiences like the exit from the fusional stage or the mirror stage
▶ Midheaven side, Object Representation. Unique as an object of desire with which we want to identify, it is no less defined as desirable than according to the way others look at it. The energy necessary for the definition and pursuit of the object of desire is therefore all the less strong when it is based on a collective definition, on collective models of the quest for the object, and therefore on a social-cultural content: the individual does not have to define everything himself
▶ Descendant side, the Representation of the Relationship. The relationship is by definition established between at least two partners. It is therefore in itself the negation of the Unique. It can remain tense if the Subject seeks to preserve there against all odds the principles that he applies to his own representation. It is nonetheless a muffled echo, and therefore less energy-consuming, of the relationship one has with oneself: one physically accepts the presence of another, and therefore one’s ability to question your own representation of yourself. We are two (or more) to define ourselves.
▶ Imum Coeli side, the Representation of Integration. It is the lowest of the energy solicitations of the four angles of the sky. Nothing at all is unique anymore. The crowd, the group, the family, the nation, the clan are part of your choices of conduct, without discussion, but not in the form of a single dialogue, localizable in time and space, which would therefore be easy to memorize and dominate. No, we are here in the nocturnal domain of the imperceptible, repetitive, elusive impregnation of beliefs, values, ways of thinking and behaviors. Everything that seems “normal”, “civilized”, “usual”. It is the reign of “that’s how we do it”. The crowd is within you, so you don’t need to think anymore, or very little. REM sleep, it seems, remodels the expression of the genome each night according to the interactions with the environment experienced during the day. This sub-conscious, automatic remodeling, which asks nothing of anyone, leaves little room for free will.
Parents, teachers, leaders, priests, the party, the local café, groups of friends, one-day or lifelong spouses, in short the crowd, are constantly educating you. This is where you learn to be part of the “honest people”, of the “normal people”. This is also where we can block or question such learning.
These learnings, in the human species where education plays such a big role in adaptation to the environment, are pre-programmed at critical ages by the genome: just as there is a privileged age for exercising one’s sight, hearing, sense of touch, muscles… through intense interactions with one’s environment, there is a critical age — very early — where receptivity emotional and intellectual is optimal to education messages. After this age, the lessons are learned, but no longer manage to evacuate the previous achievements. And the elderly, whose difficulties in coordinated activation of the neocortex are increasing, do not “forget” as a last resort their oldest memories.
The fruits of education therefore join the achievements of behavioral integration, that is to say that they are encoded in the modes of expression of the genome. Rewarded behaviors (socially, and therefore emotionally) end up being selected (Pavlovian behavior-gratification association; we speak of positive reinforcement), while deviant behaviors tend to extinction (Pavlovian behavior-stress association; we speak of reinforcement negative) or blind and generally self-destructive mutation.
c) The genetic integration of socio-cultural choices
For reasons of energy saving, and optimization of survival probabilities, the genome modulates the overall intensity of general, systemic or local metabolisms according to rhythms of which it chooses the synchronizers a little where it suits it in the environment. It would indeed be stupid to run all metabolisms at full speed when it is not necessary.
It turns out that in the human species, some of the chosen synchronizers have to do with the celestial bodies of our solar system. We don’t really know why, but that’s not our topic. Still, these synchronizers are not only perceived as time givers, but also as a range of defined energy intensities (optical/thermal radiation).
In the human body, all metabolic processes occur with different intensities of energy expenditure. Those who work with an intensity close to one of the intensities marked on one of the synchronizers tend to lock themselves not only to the rhythms given by the synchronizer (Time reference), but also to its energy level (Energy reference).
Hence the variation in phase of certain metabolisms and of the signals received by the synchronizers after reading by the genome. This is called the influence of the stars. Of course, there are many metabolic activities in the human body whose intensity is too far from that expressed by any celestial synchronizer to fit in without inconvenience. The metabolisms in question then do without this synchronizer, and their variations are said to be free-reaching, which rather means that the genome has decided to set their rhythms according to non-astrological synchronizers, for example according to natural physico-chemical rhythms. (periods of degradation of such an enzyme, of depletion of such a gland, etc.).
The metabolic choices integrated into the genome by educational conditioning therefore also tend to lock in on the rhythms and intensities given by the celestial synchronizers. However, not only these choices, being unaware, can hardly be controlled by the lucid Subject, who does not have the energy necessary to take a clear consciousness of such conditioning, but in addition, these choices being collective, the whole human group transforms its behavior into phase, if although there is no fixed behavioral benchmark that would enable the Subject to notice changes in his own conduct. There is a generation effect.
So here we are in the middle of global astrology.
An example of integration of astrological synchronizers into socio-cultural behaviors: the case of Japan
What about in practice? How does educational conditioning translate into collective behavioral choices, through consensual behaviors, which can be based on astrological synchronizers?
I did not find in the few books of global astrology consulted any great coherence on the astralities of Japan; but, in fact, I was struck by a number of clues that evoke the importance of Uranus-Pluto values in Japanese culture. Japan has this interest in possessing a cultural heritage that is still fairly well reproduced from generation to generation, whereas in France, cultural transmission is fragmented and disintegrates into a kind of self-service, for lack of educational institutions that are both consensual (school? parents? churches? television? big business?), clear in their objectives, credible in their means and in their methods, constant and firm in the execution of their projects, and anxious to take into account of the way in which the human being is made: by maintaining a pressure based on positive reinforcement / negative reinforcement of the behaviors: pressure which has nervous structures all ready to interpret it; pressure that results in defined selections of leads. In the absence of this pressure, no behavior is valued more than another, and society tends towards a conflictual swarm of frenzied individualisms, braced on quilts junk socio-cultural ideas whose spare parts have been gleaned haphazardly from personal experiences.
In Japan, the “non-E” urano-plutonian is perceptible in daily social relationships: self-discipline, refusal of emotional outbursts, control of the manifestation of emotions, the importance of exercises, codes and wisdom tending to formalize inter-individual relationships and short-circuit passionate discharges.
Of course, the emotions nevertheless go their merry way and, when the cup is full, are decompensated in explosions of a rare violence sometimes bordering on primitive barbarism.
The uranian factor deviates the lawful expression of the passions towards the formal, the represented, the Empire of Signs, as Roland Barthes said: the image, whether it is printmaking, calligraphy for their power of sublimation, or whether it is a film, cartoon or manga for their fantastical heaviness. It is also the beauty and the restraint of the gesture in the martial arts (arts with conflicting foundations if there are any). It is the extraordinarily compact form of the haiku, this very short poem.
On the uranian side, it was without awareness of any particular contradiction that the Japanese successively assumed several rigorous undertakings of dominating frenzy constantly striving towards self-surpassing:
▶ sudden conversion to the culture of the most advanced technology, as early as the Meiji era (1868 — sextil Uranus-Pluto)
▶ military-economic imperialism astonishing by the breadth of its field of action (conquests of Southeast Asia and Western Oceania: the “asian co-prosperity sphere” — Uranus-Pluto involutive square then sextil of the years 1929–1945, with defeat when the sextil undoes; the previous Uranus-Pluto conjunction had taken place at the end of the Aries, S+ Q+). When this militarism, signaled in its most radical form — the most plutonian — by the suicide of the kamikazes, finds itself undermined by a more advanced competing military technology, the Japanese, reduced to inhabiting only their archipelago, engaged in the fastest and most effective birth reduction operation known to demographers.
▶ spared by a winner also energized by a uranian problem — the United States —, the Japanese can operate a rapid economic recovery, and reinvest their spirit of conquest no longer in military adventure, but in economic, commercial, financial, and in permanent technological self-surpassing; from around the 1966 Uranus-Pluto conjunction in Virgo (Blocking Inhibition Force, Excitation Slowness), the Japanese more or less abandon manufactures whose technology has been popularized on a global scale (and therefore used by countries with cheap labor to manufacture the same thing but cheaper than the Japanese), to choose areas of competition that are increasingly sharp and difficult where they are the only ones to exercise power: a uranian attitude if ever there was one.
But the ‘E’ level (dialogue, negotiations leading to compromises, consideration of the concrete) is too often absent from Japanese politics. Japanese commercial imperialism has come up against protectionist countermeasures from countries worried about such competitiveness. Financial imperialism, which earned them great sympathy and good markets everywhere (rich countries, poor countries), exploded in a serious crisis where a good part of the Japanese banks are today on the verge of perishing. This is because we did not take into account the real repayment capacities of the borrowers…
Spatial planning, megalomaniac and unconcerned about the future, crushes the long Inland Sea of Japan under concrete, tar, the most toxic pollution. Result: we go to Japan to sniff oxygen in the bistros like others go to drink a beer.
The narrowness of their territory — and perhaps the F− L+ — pushed the Japanese to its hyper-intensive exploitation: in urban expansion, uranian verticality (burial or elevation of structures) is superimposed on horizontality, which reaches its limits; urban apartments are models of ingenuity to cram all the furniture into a tiny space; the miniaturization of agricultural machinery, everyday objects opens a new front in dimensional intensity: some video cameras are as big as a fingernail. It is not even the art of the garden which, in a sublimation of intensity, does not seek to symbolically enclose the totality in a restricted space controlled by man.
Uranian verticality marks the conception of social relations: more than in the West, the individual links with the superior or the inferior are marked: the strong must protect and nourish the weak, who in return owes an entire devotion to the strong; we find this verticality with feudal accents:
▶ in the family (honor due to the elder, to the father; arranged marriages still today for young people),
▶ in the company (retention of competent employees as much as the economic situation allows; qualitative (circles of quality), representative (hymns to the company and prayers for its prosperity) and quantitative (low number of official holidays, moreover moderately taken advantage of by their beneficiaries; phenomenon of “death from exhaustion” at work) of the worker)
▶ in the world of education (obsession with belonging to the elite from an early age: succeeding from the start in entering the right school, which conditions everything afterwards; frenetic and exhausting studies, generating suicides in the event of failure in exams)
▶ in the mafia (the yakuza world),
▶ in the relationship to Transcendence: the Shinto cult of the dead makes dear departed “super fathers” to be honored by the conduct of the descendants, honor being the key word and the safeguard of impeccability; the urano-plutonian radicality, in the event of bankruptcy, only finds an exit in the seppuku (ritual suicide), or else in experiences, more or less symbolic, of confrontations inserted in a dynamic of self-surpassing: hence the repetitiveness of the scenes of ever stronger martial arts fights, with ever greater stakes. more monstrous, in manga and cartoons; or other scenes of indiscriminate carnage in the absurd and overwhelming setting of a very plutonian post-apocalyptic world.
Curiously, plutonian permanence always brings the Japanese back to their archaic values, experienced as timeless. Hence this non-contradiction among the Japanese of a public life marked by uranian values and a private life strongly influenced by the immutable.
a) The World as Structure
One can certainly wonder why and how did the Japanese “chosen” to stick to a urano-plutonian regime, the Chinese to a saturno-plutonian regime, communism to a saturno-neptunian regime? And why, after all, wouldn’t the cards be redistributed? What would a jupitero-plutonian France, a saturno-neptunian United States, a saturno-uranian India look like? Worse still, according to what strange laws do several countries or social phenomena that have nothing to do with each other lock themselves into the same cycles? Who dealt the cyclic cards at the start of the game? And according to what logic?
The unique answer to these astrologically dizzying questions lies in the workings of the genome.
Assume that the frame “people” or “nation” has some legitimacy in global astrology (a highly questionable concept, but in the end we have to take a starting point). Genetically, how do peoples differ from each other? By the presence or absence of certain base sequences in the genome. Thus, ethno-geneticists follow the migration maps of ancient peoples thanks to the genetic traces they left in current populations. Besides, do we know enough that genetics tends to become a Deus ex machina booming in law? Not only has the taking of genetic fingerprints become the unstoppable reference for bringing a judicial verdict in matters of crimes, sexual or otherwise, or contestation of paternity, but it sets out to conquer international law: in the context of the permanent massacre between Israelis and Palestinians, a new war machine against Palestinian territorial claims consists in analyzing the genome of the Palestinians, and thus proving that they are not mainly descended from the peoples who occupied Palestine before the Jews, and therefore that they cannot to claim a prior occupation of the disputed territories…
Where do these differences in genetic sequences between populations come from? From at least four sources:
▶ the genetic mixing carried out during meiosis during sexual reproduction;
▶ spontaneous and random exchanges of gene segments during the life of individuals;
▶ occasional or prolonged interbreeding with populations having different genetic characteristics;
▶ the selections of genes and modes of gene expression carried out in the event of pressure exerted by the environment in favor of adaptation:
* climatic pressure: reorganization of thermal regulation, cutaneous defenses against ultraviolet rays…
* nutritional pressure: reorganization of the digestive system to adapt to diets that are more or less meaty, more or less vegetarian, more or less rich in trace elements…
* health pressure: restructuring of immune defenses to deal with perils specific to a particular environment: presence of such a parasite, such a virus in the environment…
* pressure of orographic conditions: in the event of steep slopes, reorganization of respiratory, cardiac, bone, muscular activity…
* pressure from geopolitical conditions: frequency and intensity of warlike interactions with other ethnic groups; types of combat: on foot, on horseback, with a bow…
All of this being codified in memories that redistribute their contents in the form of signs, symbols, myths, rites, religions, works of art, whose presence and socio-cultural weight in turn lead to adaptive pressures on individuals.
Once a genetic identity has been established in this way, some of its metabolic aspects — not all of them — sooner or later tune into the environmental cues most conducive to optimizing the survival of the species in that specific genetic framework. Among these signals, some are astrological, others are not.
Here is the answer to the questions posed above:
Why doesn’t France pass for being jupitero-plutonian?
Because all the conditioning (including therefore educational) integrated into the genome of the peoples and individuals who have made — and who still make — France leads to metabolic restitutions closer to other energy levels than those of the Jupiter-Pluto cycle.
Why are several peoples who have nothing to do with each other “governed” by the same planetary cycles?
Because the metabolic regimes selected in their genome during their long history of interactions with their environment and their own culture have resulted in choices of metabolic expenditure or economy comparable to each other in intensity and mutual relationships.
Who dealt the cyclic cards at the start of the game?
Individual genomes, harmonized over the long term into collective genomes (allowing, for example, to identify an ethnic group) thanks to sexual reproduction and identical responses given to adaptation problems posed by the environment.
Consequently, the planetary rhythms specific to each population influence the relationship that each population maintains with the others. A population largely influenced by the Saturn-Neptune issues (conditioning to the economy of metabolic means, to interiorization, openness to the imagination, to the collective which is incarnated, etc.) may experience incomprehension, suspicion or aggressiveness towards saw other groups set on jupiterian or uranian cycles. The place where a particular phase of a planetary cycle will produce its effects is linked to the relative energetic situation of the group concerned in its relations with others: the localized accentuation in time of a saturnian situation in a group which is already (saturnian): (material and moral distress, setting in motion of a defense reaction in the presence of subjectively experienced stress, flight into certain archaic forms of the imaginary, conspiratorial radicalism, etc.) leads to saturnian defense reactions: contestation of the operating rules of the whole, tendency to nihilism, to cleaning up absurdity by vacuum. It does not depend on the place, but on the variations of metabolic restitutions linked both to the chance of historical events (war, dictatorship, famine, confrontation with “modernity”…) and the state of the planetary cycle on which the group has settled.
Many problems of the current world could be clarified thanks to this kind of interactions. nothing but the journalistic comments around the attacks of 11th September 2001 in the United States constituted pieces of anthology on the theme of the Saturn-Pluto opposition, to be copied as they are in the forms of astrology: the obscure, elusive enemy, multiple and ubiquitous, extremist and suicidal, attacking the most uranian signs of power, decision-making concentration, verticality, technological avant-garde…
Thus, the world itself is organized into a structure, this structure being constituted by the set of relations that each of the partners is led to establish with all the other partners, from the point of view of his choices of metabolic expression coded in its genome, and the pressures that the current historical context exerts on these choices.
b) The dynamics of the structure: Existence and Transcendence of Integrations
A disappointed phrase from André Barbault noted that certain planetary cycles suddenly lost contact with the evolution of peoples, regimes, or socio-cultural phenomena of which they had until then been a pleasant reflection for the astrologer. Depressing enigma? Maybe. Unsolvable? Surely not.
It is simply that here and now, the evolution of genomes under selective pressure is happening every second. Interactions with the physical environment, with other peoples, with the exacerbated contradictions within the society and culture of each people, lead more or less regularly to volte-faces, to new behavioral choices, and therefore to new regimes of metabolic expression that can be set on planetary cycles different from those which have been followed up to now, or even not be set on any planetary cycle. This is called revolution, reform, Renaissance, zeitgeist, cultural change, decadence, acculturation, foundation, new paradigm, communitarianism, globalization, spiritual evolution…
Two examples, chosen in France, of internal reorganizations under the pressure of socio-cultural evolution:
▶ the trivialization of theft and crime in mentalities; shameful crime fifty years ago, theft is practiced by an impressive proportion of the population, without qualms: to euphemize it, it is given innocent little names: mowing, borrowing, laughing; We always get good stereotyped excuses:
stealing from a department store is stealing from the bastards of capitalists; it is not even up to the highest placed magistrates of the Republic who do not grant surprisingly complacent sentences in favor of theft committed in a state of “need”. Result: the individual and collective relationship to the abstract law is radically modified: this abstract law slips from the level “Representation” untouchable at the level “Existence”: we can always negotiate with it, circumvent it: there is a drop in the energy of the integrated ethical codes, and, if there is no increase in the level of energy elsewhere, France can get out of a stall on a jupiterian cycle to stall at a lower level or evolve in free rein.
▶ the reworking of the collective image of homosexuals: an equally shameful disease fifty years ago, homosexuality was trivialized, together with often aggressive homophilic propaganda, probably in response to the situation of distress previously experienced. Result: a reworking of the awareness that everyone has of their own sexuality, the questioning of any sexual norm (if this behavior is judged “deviant” formerly is no longer so today, why not get rid of all the other socio-cultural constraints weighing on sexuality?). There too, Representation abdicates, and sexuality, now being a matter of initiative and personal tastes, is no longer the subject of a consensus, but is negotiated, at the risk of proliferating conflicts of sexual origin.
Back to the Japanese: don’t we find that, for a Uranus-Pluto country, it is currently remarkably unwarlike and even less subversive, and in any case quite undisturbing compared to the “yellow peril” that he embodied at the beginning of the 20th century (victory against Tsarist Russia), and to its militarist imperialism in Asia until 1945? Very correct: the shock of defeat in 1945 introduced into Japanese consciousness the need to call less for an immediate expenditure of brute force, and to satisfy its choices of radical intensity by setting them more on the long term than on the primary predation; this is linked both to a shift in choices towards a ‘T’ type temporality (the important thing is less to impose oneself immediately than to survive in the long term), and to a renewal of the Uranus-Pluto conjunction in Virgo instead of Aries, the F− L+ replacing F+ V+.
Thus, peoples learn every day, therefore modify their metabolic modes of expression every day. And the dramatic reversals of international friendships and alliances, sometimes linked to the change of a single leader (!) show us that the world structure is in constant reorganization.
Because genetic integrations (whether related to interactions with the physical environment, with education, or with other peoples) can be questioned by individuals as well as by groups.
In an astrological chart, these behavioral shifts are rooted in the testing of integrations.
▶ in sector IV (Representation of Integrations), we see to what extent the subject is or is not able to identify with the integrations in their most formal, obvious, readable, written, codified, apparent, manifest form. For example, if we have Sun in IV, we can worship the national, educational, military, religious, social tradition. With Pluto in IV, we feel its aberrations, stupidities, scandals, nonsense.
▶ in sector VIII (Existence of Integrations), we note the extent to which the subject is or is not capable of assuming the reduction of integrations to objects of negotiation, competition, testing (including that of death and mutation), exchange, and therefore gain or loss. With Sun in VIII, we subject the integrations to the test of reality, of efficiency, and, if one of them is not effective, we change it like a shirt: regardless of the family or the fatherland provided that we have one of which we are happy! This can go a long way: changing ethno-cultural, family, affective, political, religious roots. With Sun, we get away with a certain benefit for the construction of self-awareness (not necessarily viewed favorably by the supporters of integration that we are abandoning!). With Pluto, the losses of integration are not controlled by the conscience, and seem to intervene in spite of oneself or against oneself; bad weather for experiencing revolutions.
▶ in sector XII (Transcendence of Integrations), we see to what extent the subject is or is not capable of assuming the destruction of his integrations, that is to say the erasure of socio-cultural conditioning. The first communicant becomes a militant atheist (or not a militant, for that matter), the respected ambassador goes over to the enemy, the peasant attached to his land ends up in a refugee camp abroad, the sportsman happy to exert himself finds himself in a small handicapped car, the patriarchal society sees all intra-family constraints disappear under the pressure of “modernity”, the speaker of a minority idiom is hunted down by the dominant ethnic group which wants to extinguish his culture… With Sun in XII, we manage more or less by preserving reason and self-control during catastrophes, perhaps by laying the foundations for a higher integration, encompassing and overcoming the limits and insufficiencies of the destroyed integrations. With Pluto in XII, the upheavals are experienced as foreign, distant, devoid of meaning; at best, we are relatively unconcerned for events to slip by without affecting you much. At worst, integration liquidations are the trigger for ultimate crises where there is nothing left to hold on to. We see nothingness in front.
When individuals have, in large enough numbers, experienced a change in their integration, they constitute a social force likely to influence the behavior of the group to which they belong. In this way, a new integration can take place, the metabolic modalities of which are no longer necessarily able to adjust to the previously valid planetary cycle.
It is through his abilities R.E.T. and zodiac to integration that an individual positions himself most clearly in collective issues. He can choose to conform to dominant behaviors and ways of thinking, or seek to get rid of them, even if it means discovering oblique or transversal solidarities in relation to established integration frameworks (nations, borders, political regimes, ideologies, traditions, religion…). In a country, a majority can be neptunian, and an opposition uranian, for example.
The faculty of individuals and groups to permanently select numerous types of conduct gives a new dimension to the notion of “fluctuating central state” defined by Jean-Didier Vincent. The fluctuation results in changes in gene expression; when we read them at the neural level, we speak recreative excitation, extinctive inhibition. All this takes place in the regimes of Existence and Transcendence of Integrations, the effects of which disturb or interrupt the coupling of a planetary cycle with any country, group or collective movement.
Of course, the whole of the natal chart of the individuals can neutralize what can be read there under the sole relation to Integration: a weak Mars in sector VIII will have difficulty in transforming into an unbelieving and cynical adventurer an individual whose Ascendant Cancer bends under a Jupiter-Moon-Neptune cluster.
Likewise, the Theory of Ages plays its role in collective choices: at the same conjuncture of the same planetary cycle, it is easier to become a terrorist the age of saturnian uncertainties enamored with radicality than the uranian age enamored of robotic hierarchies, order and authority. Another way of saying the same thing: the average age of people influences their choices. In our times of aging of the richest countries on the planet, it is possible that their aspiration to rigidify the hierarchies that they have established in the name of freedom will take precedence over their capacities for very saturnian challenges, which would be rather the objective of peoples where the under-thirties dominate.
After Integration and Structure, here we are returning to the Time.
Article published in issues No. 17 & 18 of the Fil d’ARIANA (April & October 2002).
▶ Global astrology: a method
▶ Declination concentration-dispersion index
▶ Could astrology predict the stock market crash of October 2008?
▶ Élizabeth Teissier’s avian flu
▶ Élizabeth Teissier, Pluto in Scorpio & the AIDS epidemic
▶ Thoughts on global astrology
Les significations planétaires
620 pages. Illustrations en couleur.
La décision de ne traiter dans ce livre que des significations planétaires ne repose pas sur une sous-estimation du rôle des Signes du zodiaque et des Maisons. Le traditionnel trio Planètes-Zodiaque-Maisons est en effet l’expression d’une structure qui classe ces trois plans selon leur ordre de préséance et dans ce triptyque hiérarchisé, les Planètes occupent le premier rang.
La première partie de ce livre rassemble donc, sous une forme abondamment illustrée de schémas pédagogiques et tableaux explicatifs, une édition originale revue, augmentée et actualisée des textes consacrés aux significations planétaires telles qu’elles ont été définies par l’astrologie conditionaliste et une présentation détaillée des méthodes de hiérarchisation planétaire et d’interprétation accompagnées de nombreux exemples concrets illustrés par des Thèmes de célébrités.
La deuxième partie est consacrée, d’une part à une présentation critique des fondements traditionnels des significations planétaires, d’autre part à une présentation des rapports entre signaux et symboles, astrologie et psychologie. Enfin, la troisième partie présente brièvement les racines astrométriques des significations planétaires… et propose une voie de sortie de l’astrologie pour accéder à une plus vaste dimension noologique et spirituelle qui la prolonge et la contient.
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Pluton planète naine : une erreur géante
117 pages. Illustrations en couleur.
Pluton ne fait plus partie des planètes majeures de notre système solaire : telle est la décision prise par une infime minorité d’astronomes lors de l’Assemblée Générale de l’Union Astronomique Internationale qui s’est tenue à Prague en août 2006. Elle est reléguée au rang de “planète naine”, au même titre que les nombreux astres découverts au-delà de son orbite.
Ce livre récapitule et analyse en détail le pourquoi et le comment de cette incroyable et irrationnelle décision contestée par de très nombreux astronomes de premier plan. Quelles sont les effets de cette “nanification” de Pluton sur son statut astrologique ? Faut-il remettre en question son influence et ses significations astro-psychologiques qui semblaient avérées depuis sa découverte en 1930 ? Les “plutoniens” ont-ils cessé d’exister depuis cette décision charlatanesque ? Ce livre pose également le problème des astres transplutoniens nouvellement découverts. Quel statut astrologique et quelles influences et significations précises leur accorder ?
Enfin, cet ouvrage propose une vision unitaire du système solaire qui démontre, chiffes et arguments rationnels à l’appui, que Pluton en est toujours un élément essentiel, ce qui est loin d’être le cas pour les autres astres au-delà de son orbite. Après avoir lu ce livre, vous saurez quoi répondre à ceux qui pensent avoir trouvé, avec l’exclusion de Pluton du cortège planétaire traditionnel, un nouvel argument contre l’astrologie !
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